Thera 2.35: Sambula-Kaccana
Tipitaka >> Sutta Pitaka >> Khuddaka Nikaya >> Theragatha >> Thera(155):Sambula-Kaccana Adapted from the Archaic Translation by Mrs. C.A.F. Rhys Davids. Commentary (Atthakatha) By Acariya Dhammapala Note: 'C' in Pali text is pronounced as 'ch' as in 'China'. ---- Chapter II. Two Verses =155. Sambula-Kaccāna= Reborn in this Buddha-age in the kingdom of Magadha, as the son of a aristocrat of the Kaccāna's, he was named Sambula, but was known as Sambula-Kaccāna.1 After he had heard the Lord(Buddha) teach the Path(Dhamma), and had entered the Monk’s order, he went to the neighbourhood of the Himālaya, and practised his insight exercises in a cave called Bhera-vāyana ('dreadful-passage'). Now one day there arose a great storm-cloud out of season, towering high in the heavens, emitting roars of thunders, forked lightning, and rushing noise. And it began to rain, and thunderbolts burst. All creatures - bears, hyenas, buffaloes, elephants - cried out in fear and trembling. But the Thera had stirred up insight, and, careless as to body and life, heeded not the noise, but cooled by the storm so composed his mind, that he quickened insight, and won arahantship(enlightenment) together with abhiññā(higher knowledge). Upon that reflecting on his achievement he was filled with joy, and in a saying(gatha) declared aññā''(supreme attainment):'' ---- 187 Diṭṭhā mayā dhammadharā upāsakā|| Kāmā aniccā iti bhāsamānā,|| Sārattarattā maṇikuṇḍalesu|| Puttesu dāresu ca te apekkhā.|| || 188 Addhā na jānanti yathāva6 dhammaɱ|| Kāmā aniccā iti cāpi āhu,|| Rāgaɱ ca tesaɱ na balatthi chettuɱ|| Tasmā sitā puttadāraɱ dhanañcā' ti.|| || ---- 189 God's rain pours down, yes, and god's rain roars down, And I alone in fearsome hollow live. Yet living so in fearsome rocky chasm To me no fear comes near, no creeping dread, Not fearful my self. 190 For such the law Within the blessed Path(Dhamma), that living so To me no fear comes near, no creeping dread, Not fearful my self to me, alone.2 ---- 1 There was need to distinguish him from other Kaccānas - e.g., CCXXIX. In Phayre MS. and Br. Cy., Sampahula-. 2 The metre in these graceful gāthās I cartnot allocate under any of the textbook varieties. The words, 'For such ... Path(Dhamma),' are an expansion of the Suttanta term, Dhammatā (mam') esā-'' 'This for me is Path(Dhamma)ness' (''cf. Dialogues, ii. 8, n. 3; my Buddhism, p. 119). Deva (god), the Commentary, as before, paraphrases with megha (cloud). ---- =2.4-5 155 Commentary on the stanza of Sambulakaccānatthera= The stanza starting with devo ca constitutes that of the venerable Thera Sambulakaccāna. What is the origin? This one also, having done devoted deed of service toward former Buddhas, performing acts of merit in this and that existence, was reborn in a family home ninetyfour aeons (kappa) ago and on having attained the age of intelligence, he happened to have met, one day, the silent buddha, named Sataraṃsī wandering about for alms-food, after having arisen from his trance of cessation (nirodha), became pious-minded, and offered him palm-fruit. On account of that act of merit, he wandered about his rounds of repeated rebirhts among divine and human beings, and was reborn in a wealthy householder’s family, in the kingdom of Magadha, when this Buddha arose, gained the name as: “Sambula” and was known as Sambula Kaccāna owing to his being of kaccāna clan. On having come of age, he listened to the teaching of truth (dhamma) in the presence of the Master, aptly fained pious faith, became a monk, and dwelt doing the deed of developing spiritual insight in a mountain cave known as Bheravāya near Himavanta. Then, one day a great unseasonal rain-cloud began to shower down, having arisen with hundred heaps and a thousand heaps (paṭala) roaring and thundering, sending forth creepers of lightning, in the form of a thunder-storm (gaṇagaṇāyanto); thunderbolts split asunder. On having heard tha sound, bears, hyenas, wild buffaloes, elephants and so on, being frightened and terrfied cried the cry of fear. The Thera, however, because of his having begun to develops spiritual insight, had no longing for his body and life, was free from hair-bristling, harboured no thought over that thundering rain, doing deeds of developing spiritual insight (vipassanā) even, became well-composed in mind owing to the gain of congenial climate with the disappearance of heat, and there and then indulging in developing spiritual insight constantly, attained Arahantship with six sorts of higher knowledge. Hence, has it been said in the Apadāna:–- “The glorious silent Buddha, named Sataraṃsī the self-dependent and invincible, having arisen from his seclusion, specially came out for collecting his alms-food (gocarāya). With fruit in my hand I saw him, and approached the bull among men; pious-minded and good-hearted, I offered the palm fruit. It was ninetyfour aeons ago, that I then made my fruit offering; I do not remember any evil existence; this is the fruitful result of my fruit offering. My depravity had been burnt. … Buddha’s instruction had been carried out.” Having, however, attained Arahantship, he reflected upon his own properpractice (paṭipatti), became delighted and spoke two stanzas by way of his joyous utterance, revealing his Arahantship (aññā). 189. “The rain showered, the rain roared and thundered. All alone did I dwell doing away (bile) with dangers (bherave); when that I was dwelling alone breaking down (bile) the dangers, there existed neither fear (bhaya) nor trembling (chambitatta) nor hair bristling. 190. “This was my nature (dhammatā) which comprised my staying alone doing away with dangers; to me thus dwelling, there was neither any fear, nor any trembling nor any hair- bristling. There, devo ca vassati devo ca galagaḷāyati means: the cloud of rain showers down; making “Gaḷagaḷa (thunderous roar)” the rain thunders; thus, is the meaning. Indeed, this is the imitation (anukaranaṃ) of the roaring thunder. Ekako cehaṃ bherave bile viharāmi means: I also, all alone without any companion, dwelt in a mountain cave infested with fear; tessa-mayhaṃ means: when I had become in this manner; n’atthi bhayaṃ vā chambhitattaṃ vā Iomahaṃso vā means: there was neither fear, connected with (saññitaṃ) shaking of mind (cittutrāsa) nor the trembling of body which characterised it (taṃ nimittakaṃ) nor even to the extent of hair bristling. Why? “Dhammatā mam’esā” means: he stated his reason there. Indeed, such feelings as fear and so on should happen there to one who had not forsaken his lustful desire (chandarāgatā) based on lack of all-round knowledge (apariññātavatthuka); by me, however, everything there (sabbaso tattha) had been all round understood (pariññātaṃ); there also my lustful desire had been well cut off; therefore the absence of fear and so on, dhammatā mam’esā (this is my nature) according to the truth (dhamma); thus, (the Thera) revealed his Arahantship (aññā). The Commentary on the stanza of the Thera Sambulakaccāna is complete. ----